A NXIETY may be defined as a generalized rise in tension or, to paraphrase H. S. Sullivan, a drop in euphoria, in anticipation of pain or deprivation. The anticipatory aspect of and its diffuse nature are central both to the ordinary common-sense meaning of the term (Homans 1941:164n) and its clinical usage (e.g., Freud 1936:112n). Goldstein (1939), Sullivan (1946, 1948) and Cameron (1947), among other psychologists, distinguish from fear by the diffuse nature of the former; their definitions all stress the vagueness of cognitive structure as one of the central factors in anxiety, a factor directly-if not ultimately-responsible for the helplessness which is an integral part of any experience of strong anxiety (Hanfmann 1950 64). Students of society have seen as a condition of disorganization wherein the individual requires the support or the discipline provided by social control; they have also found to be in itself a driving force for social control. Thus Malinowski's theory of magic explains magical ritual as a means for reducing arising from the inadequacy of realistic techniques for controlling the forces of nature (1935; 1948:12-14, 60; Homans 1941). Nativistic movements have been viewed as mechanisms for relieving resulting from drastic sociocultural change (Gillin 1942; Linton 1943; Hallowell 1945). On the other hand, from Kierkegaard-if not earlier-to the psychoanalysts it has been asserted that is a great teacher. Whiting (1941) has shown specifically how it plays a part in the enculturation process. Hallowell (1941) has indicated its social value in another context, where antisocial behavior is inhibited through techniques for intensifying anxiety. Hallowell's contributions to the study of both social aspects of are based upon researches among American Indian cultures of the northern Woodland area. The purpose of this paper is to indicate how, among another northern American Indian people, the Kutchin, may serve as a positive social force, enhancing group cohesion, even though it is not acted out in a shared ritual. At the same time, certain characteristics of Kutchin status relationships are noted which may operate centripetally in situations where, among peoples of very similar culture, entirely centrifugal tendencies have been described. A high level of free-floating has been observed among Indians of the American boreal forest. This has been seen as reaction to the threat of traumatic situations such as hunger or disease with which the cultures in question are unable adequately to cope (Landes 1937:88; Hallowell 1946:225).2 On the level of personality development, the generalized and disproportionate
Read full abstract